미래시대 참된 공동체를 위한 교육적 리더십 연구 (Study on Educational Leadership for the Authentic Community in the Future Generation)

서지정보

· 발행기관 : 한국기독교교육정보학회
· 수록지 정보 : 기독교교육정보 / 51호 / 63 ~ 91페이지
· 저자명 : 양승준

초록

4차 산업혁명 시대가 도래하고 있다. 인공지능으로 인한 도움과 편리 이면에는 인간에 대한 소외와 단절에 대한 불안이 증폭되고 있다. 수많은 일자리를 기계가 대신 하게 될 것이며, 지식 및 경제적 측면은 물론 관계적 측면에서도 매우 어려움을 겪을 것이다. 이러한 시대적 위기 앞에서 인간은 참다운 공동체를 갈구하게 될 것이다. 본회퍼는 참된 공동체의 모습을 제시하며 직접 실천하고자 노력했는데, 첫째, 동질성의 공동체(community of sameness)가 다름의 공동체(community of alterity)를 피력하였다. 생태적, 종교적‘동질성’을 나누는 사람들만이 아닌‘다름’속에 존재하는 이들을 포함하여 다양한 경계를 넘어서서 사랑, 연대, 책임적 삶을 살아야 한다. 둘째, 개인적 공간에 머무르는 것이 아닌, 포용적 공간의 확장을 주장하였다. 같은 맥락으로 팔머(palmer)는 직선적, 정태적, 위계적이지 않고 순환적, 상호작용적, 역동적인 진리의 커뮤니티를 제시한다. 셋째, 주체가 핵심이고 타인을 배제한 감정적 사랑의 공동체가 아닌, 의지적 공동체, 즉 영적 공동체를 형성할 것을 역설하였다. 영적 공동체 형성을 위해서는 의지를 갖고 이익추구가 아닌 상호의존적 모습이 드러나야 한다. 이러한 참된 공동체 형성을 위해 성육신, 영적 사랑, 기도를 리더십의 원리로 제시한다. 본회퍼의 공동체성에 입각한 리더십의 원리들을 교육적으로 실천함으로써 인간의 단절과 분리가 팽배한 공동체 위기 시대에, 인간의 연결성, 관계성, 상호의존성이 회복된 참된 공동체 형성이 필요하다.

영어초록

The artificial intelligence era has been coming. The fear and hostility toward machine, which were revealed in the Luddism of 18th century, will regenerate in the 21st century's artificial intelligence era. The fear for alienation and severance, which are the other sides of the artificial intelligence, has been increased. A number of jobs will be replaced by machine and the aspect of human relationship will be in jeopardy, along with the ones of knowledge and economy. Human beings, facing such crisis, will strive for an authentic community. In post-modern ear, people are so individualized and fragmentized that they lose interrelationship and connection. First, people pursue the community of sameness. Second, they want the place where they enjoy only with people that they feel comfortable with. Third, it is noticeable that they try to control the community with their own idealism.
As a result of that, people who do not have the sameness are excluded, the space of heart that embrace otherness become narrower, and the insistence on one's own opinion causes the destruction of the community. Such an community is not authentic one, but an functional organization and association for their own interest. Church, which needs to be a true community, is not free from being a distorted community that is based on self-love and pursuit for interest. The authentic community is to recover the character of a good Samaritan and an innkeeper in Luke 10. Bonhoeffer suggests characteristics of a true community with an effort to realize it. For him, the community should be the community of alterity, not the community of sameness. It includes people of otherness, not allowing only those who have the biological or religious sameness, and motivates them to live a life of love, unity, and responsibility beyond various boundaries. Second, it ought to be a inclusive space, not remaining to be an individual one. Palmer, being in the same line as Bonhoeffer, stresses the circulative, interactive, and dynamic community of truth, not the linear, static, and hierarchial one. Third, it forms an dependent or spiritual community, not a mere emotional love community that excludes others. The formation of a spiritual community aims for interdependence with a strong will, not a pursuit of profit.
For the realization of the authentic community, Bonhoeffer suggests incarnation, spiritual love of agape and prayer as a principle of leadership. By practicing these principles with educational intentionality, this paper seeks to form a true community that recovers human relationship, connection, and interdependence. Here are some suggestions. First, for the community of otherness, it is required to remember the incarnation of Christ and to practice Eucharist, which educates us to accept others. Second, for the space of embrace, the principle of the creational love, coming from the heaven, needs to be taught, educated, and practiced. Third, an alterative community should be formed for the communal existence and fellowship.
Fourth, to construct the community that realizes three features above apparently, it is necessary to practice a daily discipline including thanks, praise, intercessory prayer, solitude, meditation, prayer, and intercession.
The formation of such a community is possible when realizing an appearance and attitude of Jesus Christ, who overcame the world, rather then any plans and programs. When Jesus Christ functions in us and is embodied in us, the authentic community is possible. With these possibilities, the authentic community that Bonhoeffer pursued and lived will be expanded forming the space of embracing otherness.

참고자료

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